. Hebrew characters derived from hieroglyphics. The original pictures applied to the interpretation of various words and passages in the sacred writings, and especially of the history of the creation and fall of man . pter vocem Dei concepto, apparet ex eis, quae v. 20et 21, narrantur, quae nemo dixerit in paradiso esse facta. 109 sioned by this first transgression, although in accom-plishing this work the seed of the woman himself shouldin some degree partake of the curse now this promise would be depicted by a more power-ful Nachash, as the promised seed biting the head ofthe
. Hebrew characters derived from hieroglyphics. The original pictures applied to the interpretation of various words and passages in the sacred writings, and especially of the history of the creation and fall of man . pter vocem Dei concepto, apparet ex eis, quae v. 20et 21, narrantur, quae nemo dixerit in paradiso esse facta. 109 sioned by this first transgression, although in accom-plishing this work the seed of the woman himself shouldin some degree partake of the curse now this promise would be depicted by a more power-ful Nachash, as the promised seed biting the head ofthe first Nachash, while this latter could only bitethe tail of the former. And hence no doubt originatedthat worship of the serpent which so universally prevailedamong mankind. It had not respect to the serpentthat tempted Eve^; but to the promised seed of thewoman, that powerful Nachash, which should in duetime come into the world and restore all things, termedby the Jews ^^l^ (Hab-ba), and rendered in Greek o ep-xp/meuo^, He THAT COMETH. And this WaS strikingly represented in Phenician mythology by abeautiful serpent entwined around an egg^ implyingthat the seed was not yet come—was as yet in thewomb of ^:i ^3 i^ WAIT FOR HIM, FOR HE WILL SURELY COME. ^ It may seem extraordinary that the worship of the serpentshould have been ever introduced into the world: and it mustappear still more remarkable that it should almost universally haveprevailed. As mankind are said to have been ruined through the influence 110 I am convinced, from various passages in the sacredwritings, that an emblem of the Nachash as the pro-mised seed was familiar to the prophets and pious menof old; and moreover that it was accompanied by somewords the same or similar to those which I have annexedto the hieroglyphic figure. In the forty-ninth chapter of Genesis we have anaccount of Jacobs prophetical declaration respectingeach of his children. In the midst of these sentenceshe suddenly exclaims: For
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